The v' (and) before hu (he) in the sentence “and he is a witness" has the force of "because" practically. The conclusion (German Nachsatz) is in verse 6, and from v'sham'ah (and he hear) to the end of verse 5 are the things in which he is guilty and has to make an offering for.
I have noted before a-sham is guilty as regards one we are responsible to-here God, of course. Kha-ta is departure from the right.
6. It is not that the trespass might not be a wrong thing, but as such it is treated, not as a thing morally wrong, contrary to the nature and will of God, but as a matter, relatively to Jehovah, offensive-when in holy things it was desecration, then as in consecration, a ram; but always, I think, a thing done against the Lord. Here it is also called a sin-offering; but he had defiled his conscience, gone against God's authority in the adjuration of the judge or himself (verses I and 2) and failed in an oath. In chapter 6 the wrong is more than made good as satisfaction of wrong, but it was also dishonoring to the Lord, and he brings a ram.
Here we see the use of ka-phar (cover). It is a thing done for him towards God, so that God's character is met, and his conscience, so that he is cleared, purged from his sin. It is not sprinkling, washing, nor exactly propitiation, though that be nearer, but there was guilt on him, a moral offensiveness that had to be removed out of God's sight, and which his conscience must feel if in God's sight. It ought to enter into God's estimate of sin, and must, if it was to be with Him. God must put out of His sight it or the man, and so it was in the offering. It was really bringing his trespass in the offering, but in the way of a given atonement for it, but the entering into it, as his to God. " He shall bring his trespass (offering) which he hath sinned." For the burnt-offering which was also ka-phar (cover), see chapter I.
-2, 3. We have an important principle, verse 2: the thing known to God is actually unclean, and the man guilty; the evil was before God, and He cannot bear it (here figurative, but that changes nothing). Then in verse 3, the man becomes guilty in his own conscience when he knows it. Both are true. Then kha-ta (sin or sin-offering) is the general word in contrast with o-lah (burnt-offering); the latter coming as an offering, though involving death-the former a necessity consequent on evil, propitiates, and as we know, not a sweet savor. Hence the a-sham (guiltiness) is a kha-ta (error) but looked at as responsibility, not as departure from what is right, though that be true too. We have defilement, uncleanness or a bad conscience, personal failure, not a wrong to another-then a wrong against God or one's neighbor, which is against God a ma-al (treachery, perfidy). All this is not crime " what ought not to be done " but wrong to God or man. All is called kha-ta (error) but from verse 1, is a-sham (guiltiness)-only when there is wrong, there is amends also, sha-lam (he restored).
13. Here nis' lakh lo (it shall be forgiven him) is the effect of ka-phar (cover). The latter is towards God-the effect, that the sin is put away from the man out of God's sight; it does not remain on the man, he is free from it, pure in God's sight.
New ordinance. It is wrong against the Lord.
Ma-al (to act covertly, to act treacherously).
17. This is not sinning knowingly against the commandment, but God is dishonored, and maintains His necessary righteousness before men.
21 (English Version, chap. 6: 2). The wrong is a ma-al (trespass) against Jehovah.
It is suggested to me at the end that we must remember that God always looks at things according to His nature; He may count us guilty by reason of them, but He sees good and evil, and judges them necessarily because He does, and is perfect.
Note.-The fire on the altar was burning all night, and this is the night-divine judgment according to holiness always here, but here where it is on an altar with a sacrifice of perfect sweet savor, Ex. 29:4242This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the Lord: where I will meet you, to speak there unto thee. (Exodus 29:42), and Lev. 1 to 5; such is the place of our having to say to God-God's meeting with us in this world. In heaven no need of such, though this is the ground of our being there-all is holiness and love in itself, hence is rest, we of and conformed to it.
But for our hearts here, as sinners in ourselves in the world, our meeting place with God is where there is this perfect glorifying of what God is in Himself, taking the character suited to this world—the fire of judgment, but that holiness and righteousness, yet love—in a sacrifice perfectly agreeable to God in the nature of what He is; and there we meet God.
But when Christ stood as (made) sin before God, then obedience was perfect, and that is the altar—the sacrifice; its essence is burnt-offering, though all the others were associated with it, and part, as testimony of it, burnt there. But its wonderfulness is in itself—such a sacrifice in this world, yet lifted up out of it, though we have acceptance in it with God. The court was not within, nor was it out in the world of selfish strangers to God; it was in the court—the heart went from the world to it; Christ was lifted up from the earth to draw men—so the offerer went in, but it was not within where the worship was, nor even where the laver was; it was Christ rejected by the world, put out from it, but perfect to God, and the heart, as coming out of world, as one who had belonged to it, and in that altar meeting God. But what God is in righteousness and holiness, fulfilled in unmingled blessing above—perfect love having its fruits there—is a consuming fire down here, " Our God is a consuming fire," He always is it. It never goes out—but then in Christ this is a perfect sweet savor, perfect love and infinite being known there—but, though not a sin-offering, which is another thing, yet in view of sin, then glorifying God in that place, so that it is atonement, but for God's glory. It is a wonderful meeting place—all accomplished, yet in ever abiding efficacy; as I have said, in the place of sin, as made it, perfect obedience and love to His Father—Man therefore in the glory of God; and this we have now.
When He says " lifted up " from the earth (John 3:1414And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: (John 3:14)), He is no longer of or on it, but then it is in connection with it, lifted up from it—has to say to men as they are on it, only as leaving it to come to God from the far country, to God in the perfection of His nature, and in a love to us which is also His very nature and Being, but shown in what He is to us. It is not in the world, but the meeting between God and men in it (compare John 12:31-3331Now is the judgment of this world: now shall the prince of this world be cast out. 32And I, if I be lifted up from the earth, will draw all men unto me. 33This he said, signifying what death he should die. (John 12:31‑33); chap. 13: 31, 32). What a blessing that God never changes His character, but then, in judgment, finds the sacrifice which perfectly glorifies it, and therein shows infinite love, and all this in Christ!